Gay marriage has been legalized in the world of man. I, however, in a Messianic capacity, do not believe such a construct can truly exist. In fact, as I have detailed elsewhere, such a construct is potentially deadly and disastrous to society.  The only reason that the law exists is because the people who have been leading us have been traitorous to their own values for quite some time. That is not to say that this is true for ALL of our leaders, it is simply to state that as a general rule the good of the nation has been placed below the good of agendas that are out of synchronization with what nature and God desire. So, since gay rights has taken the tenor of being a civil rights struggle, I thought I would take time to examine what the discussion of civil rights and struggles actually look like--especially since these underlying issues are used to justify our current policies. The easiest place to see this clearly is with the real Stonewall Jackson in the literal Civil War.

Thomas Johnathan Jackson was a confederate general in the Civil War. The Civil War, as will be recollected, centered on states rights in accordance with owning or having slaves. Take note that if one fit the classification of slave, then one was considered property and without any rights whatsoever.  The problem in the Civil War, however, was that there were two sides and only two. There were people who were caught between loyalty to their state and/or family versus loyalty to the Union of the country. This means, then, that contrary to our historical narratives that not EVERY confederate was solidly behind the idea of slavery being a moral good. Of course, when the bullets started flying the reasons matter little as to why a person was there. It only mattered that they had picked a side.

An interesting overlooked historical fact, however, is that quite a few Civil War generals had pre-existing relationships from the Mexican war that came before. In that conflict, generals who were later on opposite sides fought on the same side. The nature of the conflict was re-framed in the Civil War. In that case of Stonewall Jackson, he had met Robert E. Lee in the Mexican war before.

After a brief stint in Florida in the second Seminole war which was a conflict to push Seminoles west,  Jackson became an instructor, although evidently not a well loved one:

In the spring of 1851, Jackson accepted a newly created teaching position at the Virginia Military Institute (VMI), in Lexington, Virginia. He became Professor of Natural and Experimental Philosophy and Instructor of Artillery. Parts of Jackson's curriculum are still taught at VMI, regarded as timeless military essentials: discipline, mobility, assessing the enemy's strength and intentions while attempting to conceal your own, and the efficiency of artillery combined with an infantry assault.

Though he spent a great deal of time preparing in depth for each class meeting, Jackson was unpopular as a teacher. His students called him "Tom Fool". He memorized his lectures and then recited them to the class; any student who came to ask for help was given the same explanation as before. And if a student asked for help a second time, Jackson viewed him as insubordinate and punished him. For his tests, Jackson typically had students simply recite memorized information that he had given them. The students mocked his apparently stern, religious nature and his eccentric traits. In 1856, a group of alumni attempted to have Jackson removed from his position.[^1]

Students thinking teachers are fools and teachers thinking students are fools is an older dynamic than the civil war, of course. It seems to often be the case that when a person is great at one thing, however, that they are lacking in another.

Jackson was also reportedly well-liked by African Americans in Lexington, Virginia:

Little as he was known to the white inhabitants of Lexington, Jackson was revered by many of the African Americans in town, both slaves and free blacks. In 1855, he was instrumental in the organization of Sunday School classes for blacks at the Presbyterian Church. His second wife, Mary Anna Jackson, taught with Jackson, as "he preferred that my labors should be given to the colored children, believing that it was more important and useful to put the strong hand of the Gospel under the ignorant African race, to lift them up." The pastor, Dr. William Spottswood White, described the relationship between Jackson and his Sunday afternoon students: "In their religious instruction he succeeded wonderfully. His discipline was systematic and firm, but very kind. ... His servants reverenced and loved him, as they would have done a brother or father. ... He was emphatically the black man's friend." He addressed his students by name and they, in turn, referred to him affectionately as "Marse Major".

Jackson's family owned six slaves in the late 1850s. Three (Hetty, Cyrus, and George, a mother and two teenage sons) were received as a wedding present. Another, Albert, requested that Jackson purchase him and allow him to work for his freedom; he was employed as a waiter in one of the Lexington hotels and Jackson rented him to VMI. Amy also requested that Jackson purchase her from a public slave auction and she served the family as a cook and housekeeper. The sixth, Emma, was a four-year-old orphan with a learning disability, accepted by Jackson from an aged widow and presented to his second wife, Mary Anna, as a welcome-home gift. After the American Civil War began he appears to have hired out or sold his slaves, except, apparently at least, one slave: "A 'servant', Jim Lewis, had stayed with Jackson in the small house as he lay dying". Mary Anna Jackson, in her 1895 memoir, said, "our servants ... without the firm guidance and restraint of their master, the excitement of the times proved so demoralizing to them that he deemed it best for me to provide them with good homes among the permanent residents.[^2]

One historian, James Robertson, relates how he thinks Jackson saw the issue of slavery thusly:

Jackson neither apologized for nor spoke in favor of the practice of slavery. He probably opposed the institution. Yet in his mind the Creator had sanctioned slavery, and man had no moral right to challenge its existence. The good Christian slaveholder was one who treated his servants fairly and humanely at all times.[^3]

So it is evident that Jackson does not fit the image of the inveterate southern slave-holder. Rather, it appears that he is a man who holds deeply religious views who believes God is allowing the institution as it is to exist. Let us keep in mind that this institution of which we speak, is not "the right to marry who you desire". We are talking instead about people being owned as property with no rights whatsoever. So begins our analysis of the actual Stonewall in the actual Civil War. More will have to wait for Part 2.